University  of  Cincinnati 

Bulletin  No*  6 


Publications  of  the  University  of  Cincinnati, 

SBRIKS  II.  V°T-  !• 


cA  Misunderstood  Passage 

c. 

JC49UJ  ~m~ 

iser.2  c/leschylus. 

no. 6  ^ 


J.    E.    HARRY 


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64  /.  E.  Harry.  [190 1 

/OdU 


IV. — ^4  Misunderstood  Passage  in  Aeschylus. 
By  Prof.  J.  E.  HARRY, 

UNIVERSITY   OF   CINCINNATI. 

The  chief  purpose  of  this  paper  is  to  prove  that  the  tradi- 
tional interpretation  of  Prometheus  119  (opare  Sea/jLcorijv  fie 
Bvo-7rorfiov  6eov)  is  incorrect.  Wecklein  l  remarks  :  "The  im- 
perative has  the  sense  of  opav  7rdpa."  Sikes  and  Willson  in 
their  school  edition  (Macmillan,  1898)  tacitly  accept  Weck- 
lein's  interpretation,  since  on  moot  points  it  is  their  practice 
to  cite  the  work,  if  they  approve,  and  to  point  out  the  divergen- 
cies, if  they  take  issue  with  the  German  scholar.  In  the  pref- 
ace they  declare  that  they  have  examined  this  edition  "  both 
in  the  original  and  in  Allen's  translation."  More,  in  his  ver- 
sion2 (which  bears  evidence  of  a  careful  comparison  of  texts 
and  of  commentaries),  renders  "  Behold  me  fettered,  the  god 
ill-fated,"  These  citations  are  sufficient  to  show  that  Spare 
is  generally  understood  to  be  an  imperative,  equivalent  to 
opav  irdpa\z  and  nowhere  have  I  been  able  to  find  a  different 
explanation.  Nevertheless,  it  is  not  to  be  inferred  that  such 
a  conception  of  the  passage  is  universal,  or  has  even  gone 
unchallenged  down  to  the  present  day,  any  more  than  that 
ipavvdre  t<x<?  <ypa<f)ds  ore  vfiels  Sofcelre  ev  avrals  ^corjv  alcoviov 
e^ew  (John,  V.  39)  is  universally  regarded  as  meaning  "  Search 
the  Scriptures,  for  in  them  ye  think  ye  have  eternal  life," 
simply  because  the  Authorized  Version  translates  it  so,  many 
(if  not  most)  graduates  of  theological  seminaries  from  the 
pulpit  preach  it  so,  and  the  Revised  Version  fails  to  state 
dogmatically  that  it  is  not  so.  The  parallel  is  a  good  one, 
since  the  mistakes  are  identical  in  character.  A  graduate  of 
one  of  the  most  renowned  seminaries  in  the  country  recently 
took  the  passage  just  quoted  for  his  text  and  exhorted  his 
congregation  to  read  their  Bibles  more,  because  this  injunction 

1  Allen's  translation.  2  Houghton,  Mifflin  &  Co.,  1899. 

3  Cf.  Ag.  1354  opav  Trdpeanv,  Cho.  253  ideiv  irdpe<TTi,  961  irapa  .  .  .  ibelv. 


Vol.  xxxii.]      A  Misunderstood  Passage  in  Aeschylus.  6$ 

was  laid  upon  them  by  Christ  himself.  Yet  in  a  book  dedi- 
cated to  Charles  II.  (written  in  1675)  by  a  member  of  a  sect 
that  is  generally  supposed  to  have  despised  learning  at  that 
time,  I  read  these  words  :  ''Moreover,  that  place  may  be  taken 
in  the  indicative  mood,  Ye  search  the  scriptures ;  which 
interpretation  the  Greek  word  will  bear,  and  so  Pasor  trans- 
lated it :  which  by  the  reproof  following  seemeth  also  to  be 
the  more  genuine  interpretation,  as  Cyrillus  long  ago  hath 
observed/'1  But  the  average  student,  as  well  as  the  layman, 
is  wont  to  follow  tradition,  even  if  he  stultifies  himself  by 
making  a  perfectly  clear  and  intelligible  passage  pointless 
by  his  interpretation.  That  errors  are  often  perpetuated 
simply  because  the  writer,  or  teacher,  will  not  think  for  him- 
self might  be  shown  by  numerous  examples.  In  Lysias,  I.  18, 
fivXwva  appears  even  in  the  editio  altera  aucta  et  emendata 
of  the  Teubner  series  (Scheibe).  Some  of  the  more  ancient 
writers  may  have  pointed  out  that  the  verb  in  our  Aeschylean 
passage  is  not  imperative,  but  it  is  a  more  difficult  matter  to 
prove  this  for  opare  than  for  ipavvare,  since  the  former  makes 
good  sense  as  commonly  interpreted,  the  latter  nonsense. 

But  it  is  not  sufficient  to  say  that  it  makes  good  sense ;  the 
critic  must  ask  himself  the  question  :  "  Is  it  the  Aeschylean 
sense  ?" 

In  the  first  place,  it  would  never  have  occurred  to  me  to 
take  opare  as  imperative,  if  my  attention  had  not  been  called 
to  the  matter  by  the  annotators  and  translators  —  from  the 
tenor  of  the  passage  I  do  not  expect  an  imperative.  From 
the  time  Prometheus  utters  the  exclamation  a  a  till  he  says 
opare  Beapcor^v  pie  hvcrrrorpov  Oeov  his  mood,  or  rather  moods, 
are  clearly  marked,  both  by  metre  and  by  word  :  rk  a^a>,  t& 
oS/jlcl  rrpoaerrra  p  afeyyrjS  (surprise  and  anticipation)  rUero 
reppoviov  errl  7rdyov  (emotional  excitement)  ttovcov  epcov  Oeoo- 
pos,  rj  ri  St)  Oekcov  (strong  emotion  produced  by  the  thought 
of  a  possible  sympathizing  witness — observe  the  long  vowels 
in  which  feeling  is  wont  to  dwell),  and  then  comes  the  verse 
in  question,  which  apprises  the  unknown  visitor  of  the  facts. 

1  An  Apology  to  the  True  Christian  Divinity,  written  in  Latin  and  English,  by 
Robert  Barclay  (pp.  91  ff.). 


66  J.  E.  Harry.  [1901 

In  that  announcement  Prometheus  appeals  to  the  strangers' 
pity  :  "Whoever  you  are  and  whatever  your  object,  ye  see  in 
me  a  god  ill-starred  in  bonds."  The  succeeding  verses  are  in 
perfect  consonance  with  this  interpretation,  and  the  pathos  and 
beauty  of  the  passage  are  certainly  enhanced  by  this  rendition. 

Wecklein  has  totally  misconceived  the  attitude  of  Prome- 
theus toward  the  newcomer.  The  feeling  of  anger  and  indig- 
nation finds  no  lodgement  in  the  sufferer's  heart  at  this 
moment.  Cadit  ira  metu.  Nor  does  Prometheus  regard  his 
visitor  as  "unwelcome."  His  emotions  are  wonder  and  fear. 
He  is  nervous.  The  Oceanids  observe  this  and,  accordingly, 
their  first  words  are  words  of  comfort  and  encouragement. 
They  desire  to  allay  his  fear.  The  sufferer  is  bespeaking 
compassion  (cf.  246)  of  a  <f>i\ta  raft?  (if  haply  such  the 
stranger  be).  He  is  not  indignantly  summoning  them  to 
gaze  upon  a  god  ignominiously  treated.  The  tense  of  the 
verb  alone  indicates  that  this  is  the  feeling  with  which 
Prometheus  says  opdre.  Not  until  he  has  been  reassured 
by  the  kind  words  of  his  sympathizers  does  the  Titan's  mood 
change  (and  in  this  the  poet's  representation  is  psychologi- 
cally correct),  when  in  tones  of  mingled  plaint  and  indigna- 
tion (with  the  aorist)  he  says  Bep^drjr^  ealheaO'  om  heafiw  | 
irpoairopirarb^  rrjahe  (frdpayyo?  |  a/coireXois  iv  a/cpols  |  (ppovpav 
aQrfkov  dxrjcrco  (141  ff.).  Nor  does  he,  when  addressing  the 
chorus,  ever  use  any  other  tense  than  the  aorist  (273,  274). 
Furthermore,  Prometheus  employs  practically  the  same  words 
(ttovcov  ifio)v  rj/ceis  e7ro7TT^?)  when  he  speaks  to  his  friend  and 
sympathizer,  Oceanus  (298);  but  he  does  not  feel  that  the 
latter  has  come  rep/movcov  iirl  7rdyov  to  gloat  over  the  tor- 
ments of  the  fettered  Titan.  He  has  come,  it  is  true,  to 
gaze  upon  the  sufferings  of  the  ill-fated  god  (cf.  Oecopos  in 
118),  but  to  feel  for- and  with  him  —  Oecoprjcrcov  ru%a?  epas 
a<f)l%aL  teal  (ivva<jya\<hv  kclkoZs.  Then  he  says  Bep/cov  Oeafjua, 
where  both  the  present  and  the  imperative  are  in  place. 

An  exact  parallel  to  the  verse  under  discussion  is  found  in 
612,  where  Prometheus  makes  himself  known  to  Io  :  trvpos 
fiporols  BoTrjp*  6pa$  TIpo/uLrjdea.  The  mood  is  determined  by 
the  number.     If  the  plural  had  been  used,  it  might  well  have 


Vol.  xxxii.]      A  Misunderstood  Passage  in  Aeschylus.  6/ 

been  taken  as  an  imperative  (cf.  69).  Compare  Aristophanes, 
Lys.  412  (opdre  jxev  pe  Beo/ievov  o-corrjplas).  If  opdre  is  impera- 
tive in  Prometheus  119,  it  is  the  only  example  in  Aeschylus, 
whereas  the  aorist  is  frequent:  Ihere  (Cho.  406,  Sept.  in), 
XhecrOe  {Cho.  973,  980),  IBov  (Cho.  231,  247),  the- (Suppl.  349 
the  fie  rdv  l/ceriv),  IBe'crOco  (Suppl.  103),  IBcofieda  (Eum.  142), 
fjLTjB'  iBrjs  (Suppl.  424  —  naturally,  by  reason  of  the  neg.).  So 
with  the  optative  :  tSoifii  (P.  V.  973,  Cho.  167),  cBocro  (Suppl. 
209),  IBoiaOe  (P.  V.  895).  The  indicative  opdre  occurs  fre- 
quently (P.V.  674,  Ag.  12 17,  Cho.  1034).  The  singular  is 
found  occasionally  of  intellectual  perception  (P.  V.  997  opa 
vvv  el  aoo  ravr  dpcoyd  fyaiverai,  Eum.  255  opa  opa  fiaX*  av  .  .  . 
pir)  Xddrj,  652  7rw?  <ydp  to  (f>evyetv  tovB'  virephiKeh  opa,  Cho. 
924  opa,  (f>v\ai;ai  pLrjTpos  ey/coTovs  /cvvas).  The  only  example 
of  opa  in  Aeschylus  of  actual  perception  is  Eum.  103  opa  he 
7r\?77a9  rdahe  KapBlas  odev,  but  that  example  speaks  volumes 
for  the  nature  of  the  present  imperative  of  this  verb.1 

Indeed,  the  behavior  of  opdv  in  general,  in  the  imperative 
(cf.  the  common  ISov  and  $ep  lBcd),  is  similar  to  that  of  many 
verbs  in  the  optative,  that  is  to  say,  they  are  used  regularly 
with  one  tense  (present  or  aorist  —  the  character  of  the  verb 
determines)  unless  a  special  point  is  to  be  made  by  the 
unusual  tense,  and  it  is  these  shifts,  this  rarity  of  usage,  that 
gives  the  beauty  to  those  particular  passages.  Some  verbs 
are  never  found  in  both  tenses.  When  one  wishes  for  the 
attainment  of  an  action  the  aorist  is  employed.  So  almost 
always  £0/779,  but  Sophocles  O.C.  642  StSotr;?.  In  the  begin- 
ning of  the  Equites  of  Aristophanes  we  read  UacfrXayova 
.  .  .  airo\eaeiav  01  6eol,  and  Lys.  757  fearcm  diroXoto,  887 
eijoXoto,  but  the  present  optative  of  diroWvvai  is  never  found. 
The  same  may  be  said  of  the  simple  verb :  oXoiro  (Eur.  Med. 
83>  659,  Ion  704,  Phoen.  350,  [Rhes.]  720,  875,  906),  oXotade 
(Med.  114),  bXeaeiav  (Phoen.  152),  oXolo  (Rhes.  772,  Soph. 
El.  292,  Phil.  1019),  but  never  oXXvolto.  Similarly  we  find 
fxiaolev  regularly,  but   in   Euripides,   Or.    130  /Mcrrjcreiav,  and 

1  Look  !  in  this  place  ran  Cassius'  dagger  through : 
See,  what  a  rent  the  envious  Casca  made : 
Through  this  the  well-beloved  Brutus  stabbed. 


68  J.  E.  Harry.  [1901 

in  Antiphon,  I.  13  8Ur)  tcvftepvijcretev,  where  we  should  expect 
Kv/3epv(prj.  Likewise  yevoto  and  yevotro  are  exceedingly  common, 
whereas  yiyvot.ro  and  ylyvoio  are  extremely  rare.  Compare 
Odvoi/11  Eur.  Ion  763.  On  the  other  hand  x^P™  ls  regularly 
found  in  the  present  in  the  optative.  So,  too,  in  the  impera- 
tive (Ar.  Pax  338  xa,Lp€T€  teal  /3oare  teal  yeXdre). 

If  opare  in  the  one  hundred  and  nineteenth  verse  of  the 
Prometheus  be  imperative,  it  is  not  only  the  sole  example  in 
Aeschylus,  but  also  the  only  instance  in  the  whole  range 
of  classical  Greek  literature,  with  the  exception  of  a  few 
examples  used  in  a  special  sense,  like  the  rare  optatives  just 
mentioned. 

Neither  opa  nor  opare  occurs  in  Homer,  but  IBe  (t8e)  is 
found  in  6  443,  x  233>  P  J79>  an^  tBeaOe  in  M*  469.  In  the 
lyric  poets  opare  does  not  appear.  The  indicative  is  found 
in  Solon,  IX.  7.  In  Sophocles  the  indicative  opare  occurs  in 
Electra  1228  and  Track.  1080  (where  irdvres  is  added  and 
ISov,  Oeaade  precede).  The  singular  opa  appears  several  times, 
but  not  in  the  sense  of  "behold."  In  O.C.  117,  587,  654, 
and  1 167  opa  is  used  exactly  as  it  is  in  Demosthenes,  Leptines, 
84  (opa  Sr)  o-tcoirei),  synonymously  with  aKoiret.  So  often  in 
Plato.  In  Electra  925  there  is  no  direct  object,  and  we 
should  expect  the  present  (e?  tcelvov  y  opa),  while  the  exam- 
ples in  945,  1003,  Phil.  519  and  833  are  all  of  intellectual 
perception.  But  in  Ajax  351,  where  Sophocles  has  occasion 
to  use  the  imperative,  he  employs  the  aorist  (i8eo-6'  /i  olov 
dpri  tcv/ia  $oivia<$  viro  ^dXrj<;  |  a/ifylhpo/iov  tcv/cXelrat).1 

Euripides  has  many  examples  of  the  aorist  imperative,  as 
Hec.  808  IBov  fie  tcavddprjaov  oV  e%a>  tcatcd,  H.F.  1029  i&eaOe, 
I.T.  1252  tcartSere  iSere  rav  oXo/ievav  yvvaltca,  1 2 79  Iheade  rr\v 
iravovpyov,  Or.  147  i&  drpe/iaiov  <w?  viro^opov  |  <f>epo)  ftodv. 
The  same  may  be  said  of  the  optative:  Hec.  1292  Ihot/iev, 
Cycl.  437  el  yap  rrjvS'  Ihoi/xev  r//iepav,  Med.  920  lBoi/jll  S'  v/ids 
evr panels,  Or.  798  fir/ft  1801/11  /ivrj/ia.  The  indicative  opare 
is  frequent :  H.F.  508  (which  is  parallel  to  the  Aeschylean 
passage)  opare  /i  oairep  rj  TreplfiXerrros  fiporols  |  ovo/xaara 
7rpdo-o-<x)v,  tcai  /i    a^teiXeB*  7/  rvxv  \  oacrirep  rrrepov  7Tjoo?  alOep 

1  Cf.  Ar.  Vesp.  796  opas  ticrov  ical  tovto  dijra  Kepdaveit; 


Vol.  xxxii.]      A  Misunderstood  Passage  in  Aeschylus.  69 

rjfjLepa  fjLia  (  =  opare  m  ey(o),  LA.  1 259,  1592,  IT.  267,  1065, 
1298,  Ion  1090,  Or.  273.  In  Ion  1553  we  have  no  difficulty 
in  determining  the  mood,  for  the  negative  settles  the  ques- 
tion once  for  all  :  ov  yap  iroXeixiav  fie  \eva-a-ere.  Although  a 
synonym  of  opare  is  used,  the  resemblance  to  the  Prometheus 
passage  is  striking.  In  H.F.  1072  opare  is  used  absolutely, 
like  the  frequent  opa  in  the  Oedipus  Coloneus.  Many  exam- 
ples might  be  cited  from  Euripides  where  the  plural  (so  far 
as  the  sense  is  concerned)  might  have  been  taken  for  an 
imperative,  as  Hec.  n  15  elaopa?  a  rrdayop.ev ;  H.F.  n  17  opa1? 
yap  avrbs  el  (frpopwv  17877  /cupels,  Ion  1337  opa?  too"  ayyos. 
Examples  of  opa  /jltj  are  Ion  1523,  Or.  208,  [R/ies.]  570.  In 
Cyclops  354  opa  rdhe  and  in  Phoen.  1 18  elaopa  rov  Trpwrov  are 
found  the  only  present  imperatives  of  this  verb  (actual  per- 
ception) in  Euripides. 

In  Aristophanes,  Pax  327  ft.,  we  have  a  good  illustration  of 
the  difference  between  the  two  tenses  :  rjv  IBov,  /cal  Stj  ireirav- 
\xai  .  .  .  a\X'  opar,  ovira)  ireiravo-Qe.  The  remaining  indica- 
tives are  Eq.  67  opare  rrjv  *T\\av ;  Nub.  1326,  Pax  264, 
opare  rov  klvBvvov  &)?  peyas,  891  opar  orrrdviov  v/jlIv  w?  naXov. 
In  Lys.  837  and  Pint.  215  the  verb  is  used  absolutely.  The 
imperative  seems  to  occur  in  Achar.  1227,  but,  if  the  mood 
is  not  indicative,  it  is  to  be  explained  as  Pax  887  $ov\r\y 
rrpvrdvei?)  opare  rrjv  Secoptav,  where  the  present  is  peculiarly 
appropriate.  Moreover,  for  metrical  reasons  alone  we  should 
expect  to  find  opa  and  opare  in  a  writer  like  Aristophanes 
more  frequently  than  the  and  there  (Ihov  and  iSecrOe,  used  by 
Homer  and  Aeschylus,  being  excluded  by  the  exigencies  of 
the  style),  whereas  the  present  imperative  in  prose,  as  we 
shall  see,  is  used  but  once,  and  there  for  a  special  reason. 
The  examples  of  opa  in  Aristophanes  are  Vesp.  799  opa  ro 
Xprj/jia  (=  eccere,  just  think),  1493  Kara  cravrdv  opa,  Av.  65 1 
opa  (w?,  Eccl.  300  opa  ottcos. 

So  much  for  the  poets.  Of  the  prose  writers  Herodotus 
and  Thucydides  furnish  very  few  examples  of  either  opa  or 
opare.     AH1  are  indicative  {opare  Hdt.  III.   137,   IV.    1392; 

1  Actual  perception. 

2  If  the  verb  were  plural  in  VII.  5  (6pq,s  tcl  inrep£x0VTa  ?Va  &$  Kepavvo?  b  deos) 
the  tendency  would  doubtless  be  to  consider  the  mood  imperative. 


70  J.  E.  Harry.  [J901 

opa  o/cm  III.  36;  opa  vvv  {consider  now)  III.  134;  opare  Thuc. 
I.  68,  3,  V.  8y ;  opare  oV©?  ^77  III.  57,  1  ;  oTwrporra*  VI.  33,  3). 

When  we  come  to  the  philosophers  we  have  a  different  tale 
to  tell.  In  Plato  examples  of  opa  and  opare  are  particularly- 
abundant.  The  prettiest  illustration  in  all  his  works  —  in- 
deed, in  all  Greek  works — of  the  distinction  made  in  the 
use  of  the  tenses  of  this  verb  in  the  imperative  mood  is 
afforded  by  a  passage  in  the  Republic  (514  A  and  B).  It 
is  in  the  famous  allegory  of  the  cave  :  IBe  yap  avOpwrrovs  olov 
ev  Karayem  ol/crjtrei  o'TnfKaiwthev  .  .  .  /jiera^v  Be  tov  rrvpos  ical 
ro)V  8eo-/jLG)T(ov  errdvco  6B6v,  irap  rjv  IBe  rei^iov  7rapa}KoBo/uL7]fjLevov. 
.  .  .  "Opa  to  (vvv  irapa  tovto  to  rei^iov  <f>epovra<z  av6p<l>7rov<; 
a/cevrf  re  iravTohaira  virepe^ovra  tov  Te^ov  teal  avhpiavTa$. 
The  speaker  bids  his  friend  visualize  the  scene ;  but  the  first 
object  to  which  he  directs  his  attention  is  a  fixed  group,  the 
second  a  fixed  wall  (hence  IBe  in  both  instances),  but  the  third 
consists  of  a  succession  of  figures  (avdpayjrov?  <f)€povTas  cr/cevrj, 
hence  the  present  opa).  The  aorist  occurs  also  in  434  A> 
Alcib.  132  E  the  aavTov,  Phaedo  J2  A.  So  the  first  person 
18(0  Rep.  457  C,  iBco/jiev  603  C,  Leg.  976  C,  Charm.  172  C,  Gorg. 
455  A.  An  excellent  example  of  opa  (as  distinguished  from1 
IBe  of  mental  perception)  is  Rep.  432  C  opa  ovv  /cal  7rpoOv/jLoO' 
KaTiBelv.  In  the  first  verb  the  effort  is  expressed  by  the 
tense ;  in  the  second  by  the  verb  itself  {irpodv^ov),  and  so 
the  aorist  of  the  first  verb  is  employed  as  a  complement. 
This  use  of  opa  is  naturally  frequent  in  Plato:  Rep.  358  D, 
416  D,  613  E,  Alcib.  115  C  (opa  el),  121  B,  II  Alcib.  139  D 
(opa  fJLrj),  Rep.  596  A  (a\\y  aMs  opa),  Alcib.  117  C  (opa  /cal 
av  KOivy),  104  C,  II  Alcib.  145  A,  Rep.  596  B,  Laches  188  C 
(tovBc  opa  oVa)?  e%et).  Likewise  the  dual,  Euthydemus  274  A 
(aXX  opaTOV,  (a  ^vOvBruxe  Te  /cal  Aiovvo-oSaypa,  el  aXrjOrj  e\eye- 
tov),  and  the  plural,  Symposium  192  E  opare  el  tovtov  epccTe, 
Laches  187  D,  Rep.  642  A. 

One  might  be  inclined  to  think  that  the  reason  why  opare 
is  so  rare  is  that  the  occasions  for  using  the  word  in  this 
form  are  comparatively  unfrequent,  whereas  the  singular 
opa  would  be  much  commoner.  In  Xenophon,  however,  opa 
occurs  only  twice  :   Cyropaedia  III.  1,  27  opa  ixtj  (bis)  and  opa 


Vol.  xxxii.]      A  Misunderstood  Passage  in  Aeschylus.  Ji 

el  V.  4,  33.  The  plural,  on  the  other  hand,  is  abundant : 
Cyrop.  II.  I,  18  (Spare  ra  orrXa),  III.  2,  12  (yvv  he  Spare  Br)  ev 
olw  eo~re),  V.  I,  10  (avrol  opdre),  IV.  I,  1 5  (Spare  fJLrj),  IV.  2, 
26  (Spare  oVft)?),  IV.  5,  3  (avrol  Spare),  IV.  5,  44;  IV.  5,  46; 
VII.  1,  22;  VII.  5,  43;  Symposium  VIII.  3;  y2/z^.  I.  3,  16; 
III.  2,  4  ;  III.  2,  29  ;  III.  5,  5  ;  IV.  6,  7  ;  V.  2,  10  (VaSe  opaTe  •  el 
\xev  /ere);  V.  6,  21  ;  V.  6,  28;  VI,  5,  16  (opaTe  rrorepov).  All 
of  these  are  indicative  except  those  followed  by  fitf,  6V&)?,  a, 
and  Trorepov. 

In  the  orators  there  is  not  a  single  example  of  Spare  im- 
perative. Lysias  has  eight  of  the  indicative  (XVI.  12,  XIX. 
2,  XX.  3,  XXI.  13,  XXIV.  14,  XXV  34,  XXXI.  12,  Fr.  70) 
and  two  of  the  subjunctive  Spare  (XXVIII.  2,  XXX.  33),  but 
none  of  the  singular  opa.  The  plural  occurs  but  twice  in 
Isaeus  (IV.  15  and  V.  39),  and  both  are  indicative.  Demos- 
thenes has  seven  examples  of  opa  and  twelve  of  Spare  (intel- 
lectual perception).  The  indicative  of  actual  perception 
occurs  XXI.  189,  XLV  70,  and  of  mental  perception 
XXIII.  106.  As  a  synonym  of  o-Korrei,  opa  is  often  found 
in  Demosthenes,  e.g.,  opa  £'  ovrooai  (XX.  21),  opa  8y  icaX 
o-Koirei  (XX.  84).  The  latter  (aKoiret)  is  almost  as  peculiar 
in  its  behavior  as  Trade  and  rravaai,  almost  as  regular  as  cBere 
and  Spare,  that  is  to  say,  the  singular  imperative  is  usually 
present,  whereas  the  plural  is,  as  a  rule,  in  the  aorist ;  aKorrelre 
is  rare,  but  o-tce^ao-Qe  exceedingly  common  (Thuc.  III.  47,  1  ; 
57,  5  ;  57,  7;  Ar.  Pax  8SS  ;  Isae.  IV.  9,  IX.  4,  30,  36;  Xen. 
An.  III.  2,  20),  whereas  afcorrec  is  the  regular  form  for  the 
singular,  Gicetyai  unusual  (Ar.  Thesm.  160,  11 14;  Eccl.  124).1 
Compare  Plato  II.  Alcib.  143  E  emaKe^onixeOa.  In  like 
manner  Spay/jLev  instead  of  Ihcofxev  is  very  rare,  but  occasion- 
ally it  is  necessary ;  for,  if  one  says  opa  fir/,  he  would  also 
naturally  say  Spcofiev  fitf  (Plato,  Laches  196  C),  but  the  optative 
never,  except,  of  course,  in  dependent  sentences,  like  Xeno- 
phon,  An.  III.  3,  2  (el  ovv  Spcprjv  vfids  /ere).2 

1  In  [Dem.]  XLVI.  16  f.  (TKexj/acrde  .   .   .  <TKOireiTe  .  .  .  fir]  (TKeiprjcrde. 

2  After  examining  a  large  number  of  translations  and  editions  in  many  languages, 
if  haply  I  might  find  a  single  departure  from  the  traditional  interpretation  of  the 
passage  under  discussion,  I  discover  that  Hartung  (Leipzig,  1852)  renders:  "  Ihr 
seht  in  Banden  einen  unglucksel'gen  Gott." 


